Semantic Analysis — Philippians (Full Book, Koine Greek)

Methodology and Governing Constraint

This analysis extends, and never contradicts, the baseline Romans Language Package for Hungarian (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json, 12_ai_translation_requirements.md). Any term already recorded in the baseline translation memory is reused exactly in this document (e.g., evangélium, kegyelem, hit, igazság, üdvösség, szentek, feltámadás, Úr, Isten, Atya, Szentlélek, dicsőség, béke, közösség, törvény, Isten ereje, hálaadás, egyház, Messiás, Jézus). New terms required by Philippians are proposed with the same rigor as the baseline (Critical/High/Medium/Low), flagged for the same Reformed–Catholic collision pattern documented in the baseline where applicable, and are candidates for addition to translation memory in Phase 2.

The core passage, Philippians 2:1–11 (the “Kenosis Hymn”), receives verse-by-verse treatment. Every other chapter of the book (1, 2 [remainder], 3, 4) receives chapter-level treatment of its load-bearing theological vocabulary. No chapter is silently skipped.

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CORE PASSAGE: Philippians 2:1–11 (Koine Greek, verse by verse)

Philippians 2:1

Greek: Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
encouragement παράκλησις paraklēsis a calling-alongside; appeal, comfort, exhortation	comfort, exhortation, encouragement, appeal ”encouragement,” “comfort,” “consolation”	Grounds the appeal to unity in the believers’ shared experience of Christ’s comforting presence, not mere rhetorical persuasion	Medium — Hungarian “buzdítás” (cf. baseline “exhort” = buzdítani) or “bátorítás”; must not flatten to purely emotional “consolation” (megnyugtatás), which loses the exhortative force
consolation of love παραμύθιον ἀγάπης paramythion agapēs soothing/comfort produced by love	comfort, solace, encouragement ”consolation of love,” “comfort from love”	The comfort believers give one another flowing specifically from Christ-shaped love	Low — “a szeretet biztatása/vigasza”; standard vocabulary
fellowship of the Spirit κοινωνία πνεύματος koinōnia pneumatos shared participation produced by / with [the] Spirit	participation, sharing, partnership, communion ”fellowship of the Spirit,” “participation in the Spirit,” “communion of the Spirit”	Grammatically ambiguous (genitive could be subjective — fellowship the Spirit creates — or objective — fellowship with the Spirit); either way it grounds unity in the Holy Spirit’s own work, not sociability	High — reuse baseline “közösség” (fellowship, Low risk term generally) but the genitive “Lélek”/“Szentlélek” must not be reduced to a merely human “team spirit”; note the ambiguity for both Catholic sacramental-communion readers and Reformed readers who might import their own developed pneumatology
affection and mercy σπλάγχνα καὶ οἰκτιρμοί splanchna kai oiktirmoi inward parts/bowels (seat of emotion) and compassions	tender affection, compassion, mercy, pity ”affection and mercy,” “tenderness and compassion,” “bowels of mercies” (KJV literal)	Deeply felt, gut-level compassion modeled on Christ’s own compassion, motivating unity	Low — “szívbeli szeretet és könyörület”; avoid a purely abstract or clinical rendering

Philippians 2:2

Greek: πληρώσατέ μου τὴν χαράν, ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἓν φρονοῦντες

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
joy χαρά chara joy, gladness	joy, delight, gladness (state, not mere feeling) “joy,” “gladness,” “delight”	Paul’s joy, itself already a major book-level theme (see doctrine “Joy in Suffering and Imprisonment”), is made complete by the church’s unity — joy is relational and communal, not private	High — new term for this Language Package. Render “öröm”, never “boldogság” (happiness), which in Hungarian usage implies favorable circumstances; Philippians’ joy is explicitly independent of, even present within, suffering and imprisonment
same mind / think the same thing τὸ αὐτὸ φρονῆτε to auto phronēte to think/be minded the same thing	shared disposition, outlook, mindset (not mere opinion-agreement) “be of the same mind,” “think the same thing,” “be like-minded”	φρονέω (phroneō) denotes an entire orientation of mind/will, not just intellectual agreement — the same verb roots the “mind of Christ” in v.5	High — new term. Render “egyet gondolkodjatok” / “ugyanazon a véleményen legyetek”; must be distinguished in teaching notes from mere doctrinal uniformity — this is shared Christlike disposition
love ἀγάπη agapē selfless, other-directed love	divine love, self-giving love, covenantal love ”love,” “charity” (older usage)	Same love as v.1, now the bond of unity within the congregation	Medium — new term for this glossary though well-established Hungarian vocabulary: “szeretet”; must be kept distinct from philia (friendship-affection) and any generic “kedvesség”
united in spirit σύμψυχοι sympsychoi soul-united, of one soul together	unity of soul, harmony, oneness ”united in spirit,” “of one accord,” “one in soul”	A vivid compound (found only here in the NT) picturing many individuals functioning with a single shared soul	Medium — “egy lélekkel”; risk of collapsing into generic “egység” (unity) and losing the vivid compound image; a translator note is advisable
of one mind τὸ ἓν φρονοῦντες to hen phronountes thinking the one thing	singular shared purpose/orientation ”of one mind,” “one in purpose”	Reinforces v.2a; forms an inclusio of unity language around this verse	Medium — “egy célra irányuló gondolkodással”; parallel rendering with the earlier phronēte should be kept visibly consistent

Philippians 2:3

Greek: μηδὲν κατ’ ἐριθείαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
selfish ambition / strife ἐριθεία eritheia rivalry, factionalism, self-seeking ambition	party-strife, self-promotion, contentiousness ”selfish ambition,” “strife,” “rivalry”	The negative motive to be excluded from congregational life — also used in Galatians 5 among the “works of the flesh”	Medium — new term. Render “önzés/versengés”; avoid a term implying only political factionalism, since Paul intends any self-promoting motive
empty conceit / vainglory κενοδοξία kenodoxia empty glory-seeking, vain opinion of oneself	vanity, conceit, empty pride ”vainglory,” “conceit,” “empty ambition”	Compound of “empty” (kenos — same root as kenōsis in v.7) and “glory” (doxa) — deliberately anticipates Christ’s self-emptying by contrast	High — new term, and a deliberately loaded literary echo: kenodoxia (empty self-glorification, v.3) is the photographic negative of ekenōsen (self-emptying, v.7). Render “hiú dicsőségvágy” or “üres önmagasztalás”; if possible preserve the shared root with the v.7 rendering in translator notes even where Hungarian lexical roots diverge, since the wordplay is a key structural argument of the passage
humility / lowliness of mind ταπεινοφροσύνη tapeinophrosynē lowly-mindedness, humility	humility, modesty, self-abasement (in a positive sense here) “humility,” “lowliness of mind”	In Greco-Roman culture, tapeinos words were normally negative (base, servile); Paul revalues the term positively based on Christ’s own pattern in vv.6–8	Critical — new term, directly load-bearing for the doctrine “Unity and Humility in the Church.” Render “alázatosság/alázat”. Both Catholic devotional spirituality (humility as an ascetic virtue, often tied to religious-life vows) and Reformed piety (humility as fruit of sovereign grace, opposed to any meritorious self-abasement) affirm humility, but ground it differently; this term must be taught as Christ-patterned self-giving toward others (v.3b), not generic self-deprecation or ascetic technique
considering others as surpassing ἡγούμενοι ὑπερέχοντας ἑαυτῶν hēgoumenoi hyperechontas heautōn reckoning [them] surpassing themselves	esteeming, regarding as superior/better ”esteem others better than yourselves,” “consider others more significant”	An active, deliberate act of reckoning/valuing, not a feeling of low self-worth	Medium — “többre tartva másokat önmagunknál”; must not be rendered so as to imply false or pathological self-deprecation

Philippians 2:4

Greek: μὴ τὰ ἑαυτῶν [ἕκαστος] σκοποῦντες, ἀλλὰ καὶ τὰ ἑτέρων ἕκαστοι

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
looking to / considering σκοποῦντες skopountes fixing one’s gaze/attention on, aiming at	attending to, watching out for, aiming at ”looking to,” “being concerned for,” “regarding”	Shares the root of skopos (“goal,” Phil 3:14) — the same verb of focused attention that later governs Paul’s pursuit of Christ	Medium — new term. Render “tekintve/figyelve”; note the intentional wordplay with skopos in ch. 3 in translator notes for consistency across the book
the things of others τὰ ἑτέρων ta heterōn the things of the others	others’ interests, needs, concerns ”the interests of others”	The practical content of humility: attentiveness to others’ concerns, not only one’s own	Low — “mások dolgai/érdekei”

Philippians 2:5

Greek: Τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
have this mind / mindset φρονεῖτε phroneite think/be disposed	orientation, disposition, mindset (imperative) “have this mind,” “let this mind be in you” (KJV), “adopt the same attitude”	Hinge verse: commands the congregation to adopt the very disposition displayed in the hymn that follows — the ethical exhortation (vv.1–4) and the Christological hymn (vv.6–11) are bound together by this single verb	Critical — new term, the structural key of the whole core passage. Render “ez legyen bennetek az a gondolkodás/lelkület, amely Krisztus Jézusban is megvolt”. Risk: translations that render this as merely “follow Christ’s example” reduce an ontological, Spirit-given shared disposition to moral imitation only; both must be held together

Philippians 2:6

Greek: ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
form of God μορφῇ θεοῦ morphē theou form/nature of God	outward and essential manifestation, not mere appearance ”form of God,” “nature of God,” “God’s very being”	Morphē denotes the outward expression that necessarily corresponds to inner reality — Christ’s pre-incarnate mode of being was the very form proper to deity, i.e., full deity	Critical — new term, directly load-bearing for the doctrines “The Incarnation and Self-Emptying of Christ” and (with baseline) “Deity of Christ” (son_of_god, deity_of_christ in baseline registry). Render “Isten formájában”. Must not be rendered as merely “in God’s image” (which would risk an Arian-adjacent reading of derivative or creaturely likeness) — this is the eternal Son’s pre-existent, essential, undiminished deity, affirmed identically by both Catholic and Reformed Hungarian traditions
existing / being ὑπάρχων hyparchōn being, existing, subsisting	continuous state of being (present participle — ongoing, prior reality) “being,” “existing,” “who, being”	Present participle signaling a state that already obtained before the self-emptying of v.7 — pre-existence is assumed, not narrated as a new event	Medium — “aki … létében”; ensure the participle’s continuous/prior force is not lost, which would blur the pre-existence claim
a thing to be grasped / robbery ἁρπαγμόν harpagmon a seizing, a thing seized/grasped/plundered	(i) something to be forcibly grasped/exploited, or (ii) something clung to/held onto as one’s own advantage ”robbery” (KJV, literal but obscure), “a thing to be grasped,” “something to use for his own advantage”	Christ did not treat His equality with God as a prize to exploit for personal advantage — the term underlines voluntary self-giving, not the surrender of something not rightfully His	High — new term. Render “nem tekintette zsákmánynak” (following established RÚF Hungarian Bible tradition) rather than Károli’s older “nem tartotta ragadománynak,” though either is acceptable within the Károli literary tradition described in the AI system prompt; must not be rendered so as to suggest Christ’s deity was something illegitimately held, nor that He relinquished His deity (see kenosis notes at v.7)
equal with God ἴσα θεῷ isa theō equal things with God, on equal footing with God	full ontological equality ”equal with God,” “equality with God”	States unambiguous ontological equality with the Father — a foundational Christological claim	Critical — new term, tightly bound to deity_of_christ in the baseline doctrine registry. Render “Istennel egyenlő”; no qualification, softening, or subordinationist nuance permitted

Philippians 2:7

Greek: ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
emptied himself ἑαυτὸν ἐκένωσεν heauton ekenōsen he emptied himself	self-emptying, self-renunciation (root of theological term “kenosis”) “made himself nothing” (NIV), “emptied himself” (ESV/NRSV), “made himself of no reputation” (KJV)	The theological name for this act is kenosis (κένωσις) — not a claim that Christ ceased to be God or divested any divine attribute, but that He voluntarily set aside the outward privileges, glory, and prerogatives of deity to take on the form of a servant. Orthodox Christology (affirmed identically across Hungarian Catholic and Reformed traditions) reads this as addition of a human nature, not subtraction of the divine nature	Critical — the doctrinal center of the core passage, corresponding to the curriculum doctrine “The Incarnation and Self-Emptying of Christ (Kenosis).” Render the verb as “megüresítette önmagát” (established RÚF rendering; Károli tradition: “önmagát megalázta” tends to merge v.7 and v.8’s distinct verbs and should be avoided as the primary rendering, since Greek clearly uses two separate verbs — ekenōsen here, etapeinōsen in v.8). Retain the transliterated theological term “kenózis” in teaching material (parallel to how the baseline treats “incarnation” as a theological name rather than a single lexical Pauline term) to prevent confusion with a heretical “kenotic theology” that claims the Logos divested divine attributes — that view must be explicitly excluded in translator/teaching notes
form of a servant μορφὴν δούλου morphēn doulou form/nature of a slave	slave-status, servant-status (in essential, not costume, sense) “form of a servant,” “the very nature of a servant,” “a slave’s form”	Deliberate structural parallel/contrast to “form of God” (v.6) — the One who truly possessed the form of God truly took the form of a slave; both are real, essential, not illusory	High — new term. Render “szolgai forma” / “rabszolgai forma”; reuses baseline sensitivity around doulos (see Chapter 1 notes below on “servant/slave,” Rom. package does not carry this term but the same principle of full/genuine rather than metaphorical status applies)
likeness of men ὁμοιώματι ἀνθρώπων homoiōmati anthrōpōn likeness/resemblance of humans	resemblance, similarity (genuine correspondence, not mere semblance) “likeness of men,” “human likeness,” “the likeness of humanity”	Affirms Christ’s genuine, full humanity — corresponds to and reinforces incarnation and humanity_of_christ doctrines already present in the baseline registry (drawn from Romans 1:3, 8:3)	Critical — reuse the theological category already established by baseline incarnation (megtestesülés). Render “emberekhez hasonlóvá lett”; must not be read (as some docetic-adjacent misreadings historically have) as mere outward resemblance without genuine humanity — v.7’s final clause (σχήματι, below) addresses appearance, while homoiōma itself affirms real human nature
outward fashion / appearance σχήματι schēmati external form, fashion, appearance	outward guise, manner of appearing ”in fashion,” “in appearance,” “outwardly”	Addresses the outwardly observable manner of Christ’s human existence (dress, conduct, mode of life) — complements rather than undermines the genuine humanity affirmed by homoiōma	Medium — “külső megjelenésében/módjában”; a docetic misreading (Christ only seemed human) must be excluded by teaching note, since orthodox Hungarian Christology across both traditions rejects this

Philippians 2:8

Greek: ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
humbled himself ἐταπείνωσεν ἑαυτόν etapeinōsen heauton he humbled/lowered himself	self-abasement, voluntary lowering of status ”he humbled himself”	The verbal cognate of tapeinophrosynē (v.3) — Christ’s own action is the pattern the congregation is commanded to imitate; a second, distinct movement from the “emptying” of v.7 (the incarnation itself) — this is Christ’s obedience unto the cross within His human life	Critical — tightly bound to the humility doctrine of v.3. Render “megalázta magát”; keep grammatically and lexically distinct from v.7’s ekenōsen (“megüresítette”) in Hungarian, since these represent two theologically distinct moments (incarnation, then obedient death)
obedient ὑπήκοος hypēkoos obedient, submissive	obedience, submission (active, willing) “obedient,” “in obedience”	Christ’s obedience is voluntary and complete, extending to the point of death — grounds the baseline doctrine obedience_of_faith typology, though here it is Christ’s own obedience, the ground of the believer’s	High — reuse the register established by baseline’s “engedelmesség” family (cf. hitből fakadó engedelmesség). Render “engedelmes”
unto death μέχρι θανάτου mechri thanatou as far as/until death	extent, degree, limit ”unto death,” “to the point of death”	Marks the full extent of Christ’s obedience	Low — “mindhalálig”
death of the cross θανάτου… σταυροῦ thanatou… staurou death of a cross / crucifixion-death	the specific, shameful, Roman execution method ”death on a cross,” “even death on a cross,” “the death of the cross”	Specifies the particular death: crucifixion, the most degrading Roman penalty, reserved for slaves and rebels — reinforcing the “form of a servant” theme; this is also the historical ground of the atonement, connecting to Romans’ resurrection_of_christ and passion doctrines	Critical — new term for this Language Package (the baseline Romans package does not carry “cross”/stauros as a standalone entry). Render “kereszthalál” / “a kereszt halála”; “cross” itself = “kereszt”. Both Hungarian Catholic tradition (crucifix-centered piety, visual/devotional emphasis on the crucified Christ) and Reformed tradition (aniconic, word-centered emphasis on the finished atoning work, historically resistant to crucifix imagery) affirm the same historical, atoning death; teaching notes should clarify that the term itself carries no crucifix-imagery implication one way or the other — it names a historical execution and its theological significance

Philippians 2:9

Greek: Διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
highly exalted ὑπερύψωσεν hyperypsōsen he exalted [him] above/highly	super-exaltation, exaltation to the highest possible degree ”highly exalted,” “exalted him to the highest place”	The Father’s response to the Son’s self-emptying and obedience — reversal/vindication, not reward earned by merit in a synergistic sense; the resurrection and ascension are presupposed	Critical — new term, the turning point of the hymn. Render “felette felmagasztalta” (preserving the intensifying prefix ὑπερ-, echoing ὑπάρχων/v.6 and the earlier ὑπερέχοντας/v.3 word family); this exaltation must be read as the Father’s own sovereign act, not something Christ’s obedience “earned” in a way that would import a merit-based soteriology into Christology
name above every name ὄνομα τὸ ὑπὲρ πᾶν ὄνομα onoma to hyper pan onoma the name [that is] above every name	supreme, singular authority and honor named ”the name above every name,” “the name that is above every name”	In Semitic and biblical thought “the Name” summons the reality of God’s own identity and authority (cf. Yahweh); this hymn deliberately transfers the supreme divine Name/authority to Jesus	Critical — reuse baseline lord category (Úr). Render “minden névnél nagyobb nevet”; this verse is doctrinally continuous with the baseline’s Critical lordship_of_christ doctrine and its Romans 10:9 anchor — consistency across curricula is required per the baseline’s cross-document consistency rules

Philippians 2:10

Greek: ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
every knee should bow πᾶν γόνυ κάμψῃ pan gony kampsē every knee should bend	universal submission/worship gesture ”every knee should bow,” “every knee will bow”	Deliberate echo of Isaiah 45:23 (LXX), applying to Jesus the universal worship due to YHWH alone — a strong implicit deity claim	Critical — reuse baseline deity_of_christ/lordship_of_christ categories. Render “minden térd meghajol”; must retain unqualified universal scope per baseline validation rule on universality claims
heavenly, earthly, under the earth ἐπουρανίων, ἐπιγείων, καταχθονίων epouraniōn, epigeiōn, katachthoniōn heavenly [ones], earthly [ones], under-earth [ones]	totality of created beings/realms (angels, humans, the dead/underworld powers) “in heaven, on earth, and under the earth,” “every being in heaven and on earth and under the earth”	Cosmic totality — every realm and rank of creation is subject to Christ’s lordship	Medium — “az égben, a földön és a föld alatt valók”; avoid rendering that suggests a folkloric three-tier cosmology as literal geography rather than the totality-of-creation idiom it represents

Philippians 2:11

Greek: καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστός, εἰς δόξαν θεοῦ πατρός

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
confess ἐξομολογήσηται exomologēsētai should confess/acknowledge openly	public, verbal acknowledgment ”confess,” “acknowledge,” “proclaim”	The same category of open, verbal confession as Romans 10:9’s lord doctrine — direct doctrinal and lexical parallel across the two books	Critical — reuse baseline consistency rule for Romans 10:9-10 confession language. Render “megvallja” (cf. Rom 10:9 “Jézus az Úr” confession, exact parallel structure)
Jesus Christ is Lord κύριος Ἰησοῦς Χριστός kyrios Iēsous Christos Lord [is] Jesus Christ	exclusive, supreme lordship confession ”Jesus Christ is Lord”	The christological climax of the hymn, identical in kind to Romans 10:9’s salvation-confession; per baseline cross-document consistency rules this confession-pattern must remain doctrinally and terminologically aligned with Romans throughout	Critical — reuse baseline lord = Úr, jesus = Jézus. Render “Jézus Krisztus az Úr”, unqualified, matching the baseline’s mandated “Jézus az Úr” pattern from Romans 10:9
glory of God the Father δόξαν θεοῦ πατρός doxan theou patros glory of God [the] Father	God’s honor, praise, radiant presence, as goal/purpose ”to the glory of God the Father”	The hymn’s telos: Christ’s exaltation and universal confession serve the Father’s glory — Trinitarian order preserved (the Son’s exaltation glorifies the Father, not in competition)	High — reuse baseline glory = dicsőség, father = Atya. Render “Isten Atya dicsőségére”

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Chapter-by-Chapter Study of the Whole Book

Chapter 1 (Philippians 1:1–30)

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
servant/slave δοῦλοι douloi slaves, bondservants	slave, servant, bond-servant (full ownership, not employment) “servants,” “slaves,” “bondservants”	Paul and Timothy identify themselves by the same status-word later applied to Christ Himself in the kenosis hymn (2:7) — the term is a title of honor precisely because Christ took it first	High — new term. Render “szolgái” (established Bible-translation form, e.g. “Krisztus Jézus szolgái”); avoid “rabszolgái” in the salutation register though the underlying concept (full ownership/belonging) should be taught, not softened into mere “employee/helper”
bishops/overseers ἐπίσκοποι episkopoi overseers, superintendents	overseeing officials, elders/overseers of a local congregation ”bishops,” “overseers,” “elders” (functional overlap)	First-century congregational overseers, functionally close to elders; not yet the developed multi-tiered episcopal office of later church history	High — new term, genuine Reformed–Catholic collision risk within this Language Package: Hungarian “püspökök” is the standard rendering (and both the Hungarian Catholic Church and the Hungarian Reformed Church use “püspök” as an actual denominational office today, though with very different structures — Catholic püspök implies sacramental, hierarchical, apostolic-succession episcopal ordination; Reformed püspök is an elected regional administrative/pastoral office among equals). Philippians 1:1’s episkopoi (plural, local, congregational) must not be read through either tradition’s fully developed modern office; a translator/teaching note is required
deacons διάκονοι diakonoi servants, deacons	functional servant-ministers of the congregation ”deacons,” “servants,” “ministers”	Congregational servant-office, paired with overseers	Medium — “diakónusok”; Catholic tradition holds deacon as a sacramentally ordained minor order (including permanent diaconate); Reformed tradition holds a functional, non-sacramental diaconal office (often tied to mercy/finance ministry); note both without adjudicating between them
grace χάρις charis —	— —	Paul’s greeting formula, identical doctrinal weight to Romans	Critical — reuse baseline exactly: kegyelem
peace εἰρήνη eirēnē —	— —	Greeting formula	Medium — reuse baseline exactly: béke
thanksgiving εὐχαριστία / εὐχαριστῶ eucharistia / eucharistō —	— —	Paul’s thanksgiving for the Philippians’ partnership	Low — reuse baseline exactly: hálaadás
partnership/fellowship in the gospel κοινωνία εἰς τὸ εὐαγγέλιον koinōnia eis to euangelion fellowship/contribution toward the gospel	shared participation, financial and missional partnership ”partnership in the gospel,” “fellowship in the gospel,” “your sharing in the gospel”	Load-bearing for curriculum doctrine “Partnership in the Gospel” — includes both relational fellowship and the Philippians’ material support of Paul’s ministry (cf. 4:15–16)	High — reuse baseline fellowship = közösség and gospel = evangélium, combined as “az evangélium ügyében való közösség/részvétel”; must retain the concrete, active-partnership sense (including financial partnership) rather than reducing to abstract spiritual solidarity
gospel εὐαγγέλιον euangelion —	— —	—	High — reuse baseline exactly: evangélium
day of Christ ἡμέρα Χριστοῦ hēmera Christou day of Christ	the day of Christ’s return/judgment/completion of salvation ”day of Christ,” “day of Jesus Christ”	Eschatological horizon for the confidence expressed in 1:6, 1:10	Medium — “Krisztus napja”; parallel to but distinct from OT “day of the LORD” language; consistent rendering needed across curriculum documents
love ἀγάπη agapē —	— —	Paul’s prayer that the Philippians’ love may abound with knowledge and discernment (1:9)	Medium — new term for this Language Package’s glossary (absent from the baseline Romans term list though textually present in Romans too). Render “szeretet”
knowledge ἐπίγνωσις epignōsis full/precise knowledge	deepened, applied knowledge (stronger than gnōsis alone) “knowledge,” “full knowledge,” “deep knowledge”	Paired with discernment as the shape love should take, not blind sentiment	Low — “ismeret”
discernment αἴσθησις aisthēsis perception, discernment	moral/practical perceptiveness ”discernment,” “insight,” “moral perception”	Practical wisdom to distinguish what truly matters (1:10)	Low — “megkülönböztető képesség/érzék”
fruit of righteousness καρπὸς δικαιοσύνης karpos dikaiosynēs fruit of righteousness	the moral/relational produce that flows from right standing with God ”fruit of righteousness”	Connects directly to baseline righteousness (Critical, Salvation doctrine) — fruit flows from, and does not produce, righteousness	Critical — reuse baseline exactly: righteousness = igazság; render phrase “az igazság gyümölcse”; must not imply righteousness itself is earned by producing good fruit (same Reformed/Catholic fault line documented under baseline justification and imputed_righteousness)
chains/imprisonment δεσμοί desmoi bonds, chains, imprisonment	literal imprisonment (Paul’s actual chains) “chains,” “imprisonment,” “bonds”	Load-bearing for the curriculum doctrine “Joy in Suffering and Imprisonment” — Paul’s actual Roman custody is the concrete setting for the letter’s joy theme, not a metaphor	High — new term. Render “bilincsek/fogság”; must be kept as a real historical circumstance (Paul’s Roman imprisonment, likely awaiting trial before Caesar), not spiritualized away, since the doctrine specifically concerns joy within real suffering
boldness παρρησία parrēsia freedom of speech, boldness	confident, unashamed public speech ”boldness,” “confidence,” “courage”	The desired outcome of Paul’s imprisonment: increased gospel boldness among believers (1:14, 1:20)	Medium — “bátorság”
to live is Christ, to die is gain τὸ ζῆν Χριστός … τὸ ἀποθανεῖν κέρδος to zēn Christos … to apothanein kerdos to live [is] Christ, to die [is] gain	radical Christ-centered valuation of life and death ”for me to live is Christ and to die is gain”	Central statement of contentment/joy amid possible martyrdom; roots the curriculum doctrines of both joy-in-suffering and contentment	High — new terms. Render “nekem az élet Krisztus, és a meghalás nyereség”; “gain” (κέρδος, kerdos) = “nyereség” — must not be softened into merely “release from pain,” which would miss Paul’s positive, Christ-ward valuation of death itself
contend/struggle together συναθλέω synathleō to struggle/contend together (athletic image)	joint athletic struggle, contending side by side ”strive together,” “contend together,” “struggle side by side”	Applies athletic-contest imagery to unified gospel labor amid opposition — anticipates the running/prize imagery of ch.3	Medium — “együtt küzdeni”
suffering πάσχω / πάθος paschō / pathos to suffer / suffering	affliction endured for Christ’s sake ”suffering,” “to suffer”	Suffering “for Christ’s sake” is explicitly called a grace/gift (1:29, ἐχαρίσθη — the verb cognate of charis) — a striking pairing of the baseline’s Critical grace doctrine with suffering	High — new term, doctrinally significant because Paul explicitly calls suffering itself a gift of grace (1:29). Render “szenvedés”; teaching note required connecting this to baseline grace (kegyelem) without implying suffering itself is meritorious or salvation-earning in either the Tridentine or Reformed-misreading sense

Chapter 2, Remainder (Philippians 2:12–30)

(Verses 1–11 treated above as the core passage.)

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
work out your salvation κατεργάζεσθε … σωτηρίαν katergazesthe … sōtērian work out/produce fully … salvation	active outworking of an already-given reality (not achieving salvation by effort) “work out your salvation,” “continue to work out your salvation”	Follows immediately from the kenosis hymn: believers actively express in community what God has sovereignly worked in them (v.13) — a delicate synergy-in-outworking, not synergy-in-meriting	Critical — reuse baseline exactly: salvation = üdvösség. Render “munkáljátok ki üdvösségeteket”; requires the same careful handling as baseline grace/justification: v.13 (“it is God who works in you”) must be translated so as not to resolve the Reformed (God’s sovereign monergistic work, believer’s response is fruit) versus Catholic (grace-enabled human cooperation toward final salvation) reading definitively one way
fear and trembling φόβος καὶ τρόμος phobos kai tromos fear and trembling	reverent, serious awe (not terror) “fear and trembling,” “reverence and awe”	Describes the seriousness with which the “working out” of v.12 should be approached	Medium — “félelemmel és rettegéssel/reszketéssel”
good pleasure εὐδοκία eudokia good will, good pleasure	God’s benevolent purpose/delight ”good pleasure,” “good purpose,” “good will”	God’s sovereign, gracious purpose behind both the willing and the doing (v.13)	High — “jó tetszés/akarat”; overlaps the baseline providence/effectual calling fault line (Rom 8:28–30) — flag for the same theologian-review routing
grumbling and disputing γογγυσμός καὶ διαλογισμός goggysmos kai dialogismos murmuring and disputing	complaint, dissension, quarrelsome reasoning ”grumbling and disputing,” “complaining and arguing”	Negative behaviors excluded from the “blameless” life urged in v.14–15	Low — “zúgolódás és vetekedés”
blameless and pure ἄμεμπτοι καὶ ἀκέραιοι amemptoi kai akeraioi blameless and unmixed/pure	moral integrity, unmixed purity ”blameless and pure,” “faultless and innocent”	Describes the visible moral character of believers as “children of God” amid a crooked generation	Medium — “feddhetetlenek és tiszták”
children of God τέκνα θεοῦ tekna theou children of God	filial status and identity ”children of God,” “sons of God”	Distinct from, though related to, the baseline’s adoption/father doctrine (Romans 8) — here emphasizing visible moral distinctiveness in the world	Medium — reuse baseline conceptual category from adoption (örökbefogadás) and father (Atya); render phrase itself “Isten gyermekei”, consistent with baseline’s own distinction (in the son_of_god entry) between this general believer-sonship and Christ’s unique, eternal Sonship
shine as lights φωστῆρες phōstēres luminaries, light-sources	celestial or radiant light-bearers ”shine as lights,” “shine as stars,” “luminaries”	Believers’ visible holiness functions like light in the world’s darkness	Low — “ragyogtok, mint csillagok/fényforrások”
word of life λόγος ζωῆς logos zōēs word of life	the gospel message that gives/imparts life ”word of life,” “message of life”	The gospel content the Philippians “hold fast”	Medium — reuse baseline gospel conceptual field; render “az élet igéje”
poured out as a drink offering σπένδομαι spendomai to be poured out [as a libation]	sacrificial libation imagery applied to Paul’s possible martyrdom ”poured out as a drink offering,” “poured out as a libation”	Paul frames his possible death as a sacrificial libation accompanying the Philippians’ own “sacrifice and service of faith”	High — new term; genuine risk of collision with Catholic Eucharistic sacrifice theology (the Mass as áldozat, sacrifice) if this libation-of-Paul’s-life image is conflated with sacramental categories. Render “italáldozatként kiöntetem”; teaching note must clarify this is Paul’s personal, non-sacramental self-offering metaphor (echoing OT libations), not a claim about the Eucharist or about any meritorious addition to Christ’s own sacrifice
sacrifice and service of faith θυσία καὶ λειτουργία τῆς πίστεως thysia kai leitourgia tēs pisteōs sacrifice and service/ministry of faith	the Philippians’ own faith-in-action, described sacrificially ”sacrifice and service of your faith,” “offering and service of your faith”	Describes the Philippians’ faithful living/giving as itself a priestly “service”	High — new terms. Sacrifice = “áldozat”; leitourgia (root of “liturgy”) = “szolgálat” rather than the transliterated “liturgia”, precisely to avoid triggering the developed, ritual-liturgical connotation the Greek root would carry for Hungarian Catholic (and to a lesser extent Reformed) readers; a translator note should explain the term’s background without importing formal liturgical-rite categories into Paul’s metaphorical, whole-of-life sense
minister/servant λειτουργός leitourgos minister, servant (functionary in service)	one who performs service (originally civic or cultic) “minister,” “servant”	Epaphroditus described as the Philippians’ leitourgos sent to serve Paul’s need	Medium — same leitourgia family risk as above; render “szolgálattevő/küldött szolgájuk”, not “liturgus”
proper names Τιμόθεος, Ἐπαφρόδιτος Timotheos, Epaphroditos —	— —	Paul’s coworkers	Low — established Hungarian Bible forms: Timóteus, Epafroditosz

Chapter 3 (Philippians 3:1–21)

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
flesh σάρξ sarx flesh; physical body; also, fallen human nature/effort	(i) physical tissue; (ii) unregenerate human nature; (iii) merely human basis of confidence (as here) “flesh,” “human effort,” “the flesh"	"Confidence in the flesh” (3:3–4) names trust in one’s own credentials/heritage/effort (circumcision, pedigree, law-keeping) as opposed to Christ — directly load-bearing for “Righteousness by Faith versus the Law”	High — new term, notably absent from the baseline Romans glossary despite Romans’ own heavy use of sarx; this gap should be closed here. Hungarian conventionally renders both sarx (“flesh,” fallen nature/effort) and sōma (“body,” the physical organism) as “test”, creating a real conflation risk. Recommend “test” for sarx in this context but require a mandatory translator note distinguishing it from sōma (“body,” used neutrally e.g. of Christ’s resurrection body) wherever both occur in the same unit
circumcision περιτομή peritomē circumcision	the covenant sign of Israel; by metonymy, confidence in ethnic/ritual heritage ”circumcision”	One of the specific “fleshly” credentials Paul renounces as a ground of righteousness	Low-Medium — “körülmetélés”; standard term, low ambiguity, but requires OT covenant background note (parallel to baseline’s davidic_covenant background requirement)
righteousness of the law / righteousness through faith δικαιοσύνη ἡ ἐκ νόμου / διὰ πίστεως dikaiosynē hē ek nomou / dia pisteōs righteousness from the law / through faith	(i) a righteousness based on Torah-performance; (ii) a righteousness received through trust in Christ ”righteousness that comes from the law,” “righteousness that comes through faith”	The clearest single-verse statement in Philippians of the curriculum doctrine “Righteousness by Faith versus the Law,” structurally identical to Romans 3–4’s argument	Critical — reuse baseline exactly: righteousness = igazság, faith = hit, law = törvény. This passage must be handled with the same rigor, and routed to the same theologian review, as the baseline’s Critical justification/imputed_righteousness entries — the Reformed (forensic, faith alone) and Catholic (faith plus grace-enabled cooperation) fault line applies identically here
loss / rubbish ζημία / σκύβαλα zēmia / skybala loss / dung, refuse, garbage (a coarse, visceral term)	(i) forfeiture, loss; (ii) excrement, filth, worthless refuse ”loss” / “rubbish” (mild), “dung” (literal, KJV), “garbage,” “filth”	Paul’s deliberately shocking devaluation of his former credentials compared to knowing Christ	Medium — “kár” (loss) and “szemét” (established RÚF rendering of the coarse skybala, softer than the literal sense but standard); flag the register risk: a translator softening skybala further (e.g., to a mild “haszontalan dolog”) loses Paul’s deliberately visceral rhetorical force
knowledge of Christ γνῶσις Χριστοῦ gnōsis Christou knowledge of Christ	relational, experiential knowing (not mere information) “knowledge of Christ,” “knowing Christ”	The supreme value that eclipses all former credentials (3:8)	Medium — “Krisztus megismerése”
power of his resurrection δύναμις τῆς ἀναστάσεως αὐτοῦ dynamis tēs anastaseōs autou power of his resurrection	the resurrection’s transforming, present power in the believer’s life ”the power of his resurrection”	Directly reuses baseline Critical doctrine resurrection_of_christ and power_of_god, applied here experientially to Christian living, not only as a past event	Critical — reuse baseline exactly: resurrection = feltámadás, power_of_god = Isten ereje; render “feltámadásának ereje”
fellowship of his sufferings κοινωνία [τῶν] παθημάτων αὐτοῦ koinōnia [tōn] pathēmatōn autou fellowship/participation of his sufferings	sharing/participation in Christ’s sufferings (as pattern/identification, not addition to His atoning work) “fellowship of his sufferings,” “sharing in his sufferings,” “participation in his sufferings”	Paul desires to know Christ through participating in a Christ-shaped pattern of suffering — identification and conformity, not propitiatory or meritorious addition to Christ’s finished atonement	High — reuse baseline fellowship = közösség; render “szenvedéseiben való részesedés/közösség”. Genuine collision risk: Hungarian Catholic devotional tradition (drawing partly on Colossians 1:24-style “offering up” language) has a developed spirituality of uniting one’s own suffering redemptively with Christ’s passion; Reformed reading holds this fellowship strictly as pattern-identification with no additive or meritorious dimension whatsoever. Translate Paul’s own claim (participatory identification) without resolving this in either direction; flag for theologian review
conformed to his death συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ symmorphizomenos tō thanatō autou being conformed/co-formed to his death	shaped into the same pattern as Christ’s death ”becoming like him in his death,” “being conformed to his death”	Echoes morphē language from the ch.2 hymn (2:6-7) — the believer’s life is patterned after the same self-giving shape as Christ’s	Medium — “halálához hasonlóvá válva”; preserve the morphē-family echo in translator notes for cross-reference to 2:6-7
attaining the resurrection from the dead ἐξανάστασις [τῶν] νεκρῶν exanastasis [tōn] nekrōn the out-resurrection of the dead	the future bodily resurrection ”the resurrection from the dead,” “attain to the resurrection”	Reuses baseline resurrection doctrine, future-eschatological application	Critical — reuse baseline exactly: feltámadás
press on / pursue διώκω diōkō to pursue, chase, press on	(i) persecute (elsewhere); (ii) pursue eagerly, as in a race ”press on,” “pursue,” “strain toward”	Central athletic metaphor for the curriculum doctrine “Pressing on toward the Goal in Christ”	High — new term. Render “törekszem/futok célom felé”; must not be confused with the term’s other common sense “persecute” (used of Paul’s pre-conversion activity in 3:6) — context always disambiguates, but a translator note flagging the dual sense is warranted
prize βραβεῖον brabeion prize (athletic contest)	victor’s prize/reward ”prize,” “award”	The goal of the race-metaphor; not a merit-earned reward for righteousness (which is already secured by faith, 3:9) but the consummation of the believer’s calling	High — “díj”
goal σκοπός skopos mark, target, goal	the fixed point aimed at ”goal,” “mark,” “target”	Same root as skopountes in 2:4 — the whole book’s ethical attentiveness culminates in single-minded pursuit of Christ	Medium — “cél”; preserve the skopos/skopountes wordplay link to 2:4 in teaching notes
mature/perfect τέλειοι teleioi complete, mature, perfect	(i) morally flawless; (ii) mature, complete in growth (the sense active here, given 3:12’s disclaimer) “mature,” “perfect,” “those who are mature”	Paul explicitly denies present sinless perfection (3:12) while addressing the “mature” (3:15) — a real semantic tension the text itself resolves	Medium — new term; render “érettek” rather than “tökéletesek” to avoid implying a sinless-perfectionism reading (a historically controversial position in some Protestant holiness movements) that Paul explicitly disclaims two verses earlier
citizenship in heaven πολίτευμα politeuma / cognate verb politeuomai (1:27) commonwealth, state, place/mode of citizenship	civic identity, homeland, commonwealth (drawing on Philippi’s status as a Roman colony) “citizenship,” “commonwealth,” “our homeland is in heaven”	Central to the curriculum doctrine “Citizenship in Heaven.” Philippi was a Roman military colony whose citizens held Roman citizenship though resident in Macedonia — Paul exploits this dual-citizenship civic reality as an image for believers’ heavenly citizenship while resident on earth	High — new term, and a genuine cultural-collision risk distinct from the Reformed/Catholic axis: Hungarian “haza” (homeland/fatherland) and “polgárjog” (citizenship) carry strong, historically charged nationalist and patriotic resonance in Hungarian cultural memory (given Hungary’s own history of contested borders, “haza” as a near-sacred term in national identity). Render “polgárjogunk a mennyben van” (citizenship) rather than “hazánk a mennyben van” (homeland) where possible, to reduce the risk of the verse being heard as competing with, rather than reorienting, earthly national loyalty; a teaching note explaining the Roman-colony background is required
enemies of the cross of Christ ἐχθροὶ τοῦ σταυροῦ τοῦ Χριστοῦ echthroi tou staurou tou Christou enemies of the cross of Christ	those whose lives oppose the self-giving pattern the cross represents ”enemies of the cross of Christ”	Reuses cross/stauros terminology established in the core passage (2:8)	Medium — reuse this document’s own stauros = kereszt rendering; “Krisztus keresztjének ellenségei”
belly/appetite κοιλία koilia belly, stomach, womb (context-dependent)	appetite, bodily desire (here, a figure for self-indulgent priorities) “their god is their belly,” “their god is their stomach”	Vivid idiom for those whose priorities are self-gratification rather than the cross	Low — “a hasuk az istenük”
transform μετασχηματίζω metaschēmatizei to change the outward form	future bodily transformation ”will transform,” “will change”	Anticipates final bodily glorification	Medium — “elváltoztatja”
conformed to the body of his glory σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ symmorphon tō sōmati tēs doxēs autou conformed to the body of his glory	future resurrection-body transformation into Christ’s glorified pattern ”conformed to his glorious body,” “like his glorious body”	Final eschatological hope, echoing morphē language from 2:6-7 one final time — bookending the letter’s morphē/symmorphos word family	High — reuse baseline glory = dicsőség; render “dicsőséges testéhez hasonlóvá”; preserve morphē-family echo for teaching continuity with the core passage

Chapter 4 (Philippians 4:1–23)

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
rejoice χαίρω chairō to rejoice, be glad	joy as a command/disposition, not a feeling contingent on circumstance ”rejoice,” “be glad"	"Rejoice in the Lord always” (4:4) is the letter’s most concentrated statement of the “Joy in Suffering and Imprisonment” doctrine — written from prison	High — reuse the rendering established at 2:2 above. Render “örüljetek”, never “legyetek boldogok”; the imperative “always” (4:4) must retain its unqualified force
steadfast στήκετε stēkete stand firm	firm, settled standing ”stand firm,” “stand fast”	Exhortation to firmness amid the disunity addressed regarding Euodia and Syntyche	Low — “álljatok szilárdan/megálljatok”
like-minded τὸ αὐτὸ φρονεῖν to auto phronein —	— —	Same phrase-family as 2:2/2:5; applied here to two named individuals in conflict (4:2)	Reuse — same rendering and risk profile as established at 2:2
yokefellow σύζυγος syzygos yoke-fellow, companion	either a proper name (Syzygus) or a descriptive title, “true yokefellow” — deliberately ambiguous wordplay in the Greek ”yokefellow,” “companion,” possibly a proper name	Address to an unnamed co-worker asked to help reconcile Euodia and Syntyche	Low — “igazi munkatársam”; note the untranslatable wordplay (if a proper name, it puns on its own meaning) in a translator note only
book of life βίβλος ζωῆς biblos zōēs book of life	the divine record of those who belong to God ”book of life”	Names Euodia, Syntyche, Clement, and others as fellow-workers “whose names are in the book of life”	Medium — new term; touches the same assurance-of-salvation territory as the baseline’s Critical assurance_of_salvation doctrine (Romans 8) and the Critical election fault line. Render “az élet könyve”; avoid teaching notes that resolve the underlying Reformed/Catholic assurance debate by implication
contentment αὐτάρκεια autarkeia self-sufficiency, contentment	in Stoic philosophical usage, self-generated inner sufficiency independent of circumstance; Paul deliberately repurposes the term ”contentment,” “self-sufficiency”	The key term for the curriculum doctrine “Contentment in All Circumstances” (4:11-13) — Paul takes over a well-known Stoic virtue-term and relocates its source from the self to Christ (“I have learned,” “through him who strengthens me”)	High — new term, and a genuine philosophical/theological collision distinct from the Reformed/Catholic axis: a literal Hungarian rendering “elégedettség” does not carry the Stoic self-sufficiency background, so without a teaching note readers may miss that Paul is deliberately not teaching Stoic self-mastery but Christ-dependent sufficiency; render “elégedettség” with a mandatory translator note contrasting Pauline Christ-dependent contentment with Stoic self-sufficiency
peace of God εἰρήνη τοῦ θεοῦ eirēnē tou theou —	— —	The guard for anxious hearts (4:7)	Medium — reuse baseline exactly: béke; render “Isten békessége”
think on these things λογίζεσθε logizesthe reckon, consider, think carefully on	deliberate, sustained mental focus ”think on these things,” “meditate on these things,” “dwell on these things”	Directs the mind toward what is true, honorable, etc. (4:8)	Low — “gondoljatok ezekre”
strengthens me ἐνδυναμοῦντι [με] endynamounti [me] the one strengthening/empowering [me]	Christ’s ongoing empowering presence ”who strengthens me,” “who gives me strength”	The ground of Philippians 4:13’s famous “I can do all things through him who strengthens me” — read in context, this is specifically about contentment amid want and plenty, not a general-purpose empowerment promise for any personal ambition	High — new term; one of the most commonly misapplied verses across many Christian traditions worldwide (often stripped of its contentment context and applied to athletic, financial, or personal-achievement goals). Render “aki megerősít engem”; the surrounding contentment context (4:11-12) must be preserved together with 4:13 in any teaching material to prevent decontextualized “prosperity” readings
partnership in giving and receiving κοινωνία εἰς λόγον δόσεως καὶ λήμψεως koinōnia eis logon doseōs kai lēmpseōs fellowship regarding an account of giving and receiving	a commercial-bookkeeping idiom applied to the Philippians’ material support of Paul ”partnership in giving and receiving,” “shared in the matter of giving and receiving”	Reuses and concretizes the “Partnership in the Gospel” doctrine established in ch.1 — this is Paul’s clearest statement that gospel partnership includes real material/financial exchange	Medium — reuse baseline fellowship = közösség; render “az adás és elfogadás dolgában való közösség”
sacrifice, acceptable, well-pleasing θυσία, δεκτή, εὐάρεστος thysia, dektē, euarestos sacrifice, acceptable, well-pleasing	describes the Philippians’ gift to Paul in sacrificial-cultic terms ”a sacrifice acceptable and pleasing to God”	Same collision risk as 2:17’s thysia/leitourgia language	High — reuse this document’s own ch.2 guidance; render “kedves, Istennek tetsző áldozat” with the same Eucharistic-collision caution noted above
glory δόξα doxa —	— —	Closing doxology (4:20)	Medium — reuse baseline exactly: dicsőség
saints ἅγιοι hagioi —	— —	Closing greetings (4:21-22)	High — reuse baseline exactly: szentek, with the same mandatory all-believers clarifying note required at Romans 1:7 (per baseline forbidden-substitution rule); Philippians 4:21 is a further occurrence of the identical corporate, non-canonized sense
Caesar’s household οἱ ἐκ τῆς Καίσαρος οἰκίας hoi ek tēs Kaisaros oikias those of Caesar’s house	members of the imperial household staff, likely including believing slaves/freedmen ”those of Caesar’s household”	Concrete historical evidence of the gospel’s reach into the heart of Roman power, reinforcing the “citizenship in heaven vs. earthly citizenship” contrast of ch.3	Low — “a császár háza népéből valók”; proper noun “Császár” established form
church ἐκκλησία ekklēsia —	— —	“No church shared with me in giving and receiving” (4:15)	Medium — reuse baseline exactly: egyház

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Summary: Doctrine-to-Chapter Coverage Map

Curriculum Doctrine	Primary Chapter(s)	Anchoring Term(s)
The Incarnation and Self-Emptying of Christ (Kenosis)	2 (core passage, vv.6-8)	μορφή θεοῦ, ἐκένωσεν, μορφὴν δούλου, ὁμοίωμα ἀνθρώπων
Joy in Suffering and Imprisonment	1, 2, 4	χαρά, δεσμοί, πάσχω/ἐχαρίσθη, χαίρω
Unity and Humility in the Church	1, 2, 4	τὸ αὐτὸ φρονεῖν, ταπεινοφροσύνη, ἐριθεία, κενοδοξία
Righteousness by Faith versus the Law	3	δικαιοσύνη ἐκ νόμου / διὰ πίστεως, σάρξ, περιτομή
Contentment in All Circumstances	4	αὐτάρκεια, ἐνδυναμοῦντι
Citizenship in Heaven	1 (πολιτεύεσθε), 3 (πολίτευμα)	πολίτευμα
Partnership in the Gospel	1, 2, 4	κοινωνία εἰς τὸ εὐαγγέλιον, κοινωνία εἰς λόγον δόσεως καὶ λήμψεως
Pressing on toward the Goal in Christ	3	διώκω, βραβεῖον, σκοπός

All four chapters of Philippians have been analyzed; no chapter contributes solely reused vocabulary with zero new terms — even chapter 4, the most pastorally practical chapter, introduces the Critical-risk terms autarkeia (contentment) and chairō (rejoice) central to two curriculum doctrines.